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Topic: Bhagavan Ramana Teachings (Read 240680 times)

The Heart is used in the Vedas and the scriptures to denote the place whence the notion ‘I’ springs. Does it spring only from the fleshy ball? It springs within us somewhere right in the middle of our being. The ‘I’ has no location. Everything is the Self. There is nothing but that. So the Heart must be said to be the entire body of ourselves and of the entire universe, conceived as ‘I’. But to help the practiser (abhyasi) we have to indicate a definite part of the Universe, or of the Body. So this Heart is pointed out as the seat of the Self. But in truth we are everywhere, we are all that is, and there is nothing else.(Talks)

Yes. I agree Self is everywhere. There is no going or coming for the Self. Self is all. In which case, the five pranas, (actually there areanother group of less important five pranas, Arunagirinathar says dasa vayus) and others that only leave the body, do they notcontain Self? Though Self is there, it ceases to activate the pranaskakti in the body which is dead.

Do I understand correctly that "activating" is not the same as movement or should I say vibration ? Shakti and Maya are not equivalent are they ? When movement is involved maya more readily shows itself but does not the jnani see stillness and movement as one ?

Bhagavan: When does that fear seize you? Does it come when you do not see your body, say, in dreamless sleep, or when you are under chloroform? It haunts you only when you are fully “awake” and perceive the world, including your body. If you do not see these and remain your pure self, as in dreamless sleep, no fear can touch you. If you trace this fear to the object, the loss of which gives rise to it, you will find that that object is not the body, but the mind which functions in it and through which the environment and the attractive world is known as sights, sounds, smells, etc. Many a man would be too glad to be rid of his diseased body and all the problems and inconvenience it creates for him if continued awareness were vouchsafed to him. It is the awareness, the consciousness, and not the body, he fears to lose. Men love existence because it is eternal awareness, which is their own Self. Why not then hold on to the pure awareness right now, while in the body and be free from all fear?

A Mysorean, Mr. M. had read some Theosophical books and stayed here for some months trying to digest them. He wanted to know about rebirths. Theosophy speaks of 50 to 10,000-year intervals between death and rebirth. Why is this so?

Bhagavan: There is no relation between the standard of measurements of one state of consciousness and another. All such measurements are hypothetical. It is true that some individuals take more time and some less. But it must be distinctly understood that it is not the soul that comes and goes, but the thinking mind of the individual, which makes it appear to do so. On whatever plane the mind happens to act, it creates a body for itself: in the physical world a physical body, in the dream world a dream body, which becomes wet with dream rain and sick with dream diseases. After the death of the physical body, the mind remains inactive for some time, as in dreamless sleep, when it remains worldless and therefore bodiless. But soon it becomes active again in a new world and a new body – the astral, – till it assumes another body in what is called a “rebirth”. But the Jnani, the Self- Realised man, whose mind has already ceased to act, remains unaffected by death: it has dropped never to rise again to cause births and deaths. The chain of illusions has snapped forever for him.

It is now clear that there is neither real birth, nor real death. It is the mind which creates and maintains the illusion of reality in this process, till it is destroyed by Self-Realisation.

Real rebirth is dying from the ego into the Spirit. This is the significance of the crucifixion of Jesus. Whenever identification with the body exists, a body is always available, whether in this or in any other one, till the body-sense disappears by merging into the Source – the Spirit, or Self. The stone which is projected upwards remains in constant motion, till it returns to its source, the earth, and rests. Headache continues to give trouble, till the pre-headache state is regained.Give up the false identification and, remember, the body cannot exist without the Self, whereas the Self can exist without the body; in fact it is always without it.(Guru Ramana, SS Cohen)

What cefnbritrhdir meant was Siva-Sakti is concorporate, as Brahman and Its manifesting power. There is noreason to bring in Tenzing Norgay, Sachin Tendulkar and Usin Bolt here. These words were quoted from Amrirtanubhavaof Sri Jnanadeva, who is again an advaitin of very high order. Siva-Sakti is like Sun and its heat, Moon and its coolness,graphite and its blackness and gold and its yellowness.

Friends,Please post only Sri Bhagavan's teachings here.May I Request you to delete your comments and move it to the Discussions thread please.Thanks.I will remove this comment once I find that this has been noticed and acted upon.Namaskar.

Once when meditating in the presence of Bhagavan, the mind persisted in wandering. I couldn't control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up and said, "Oh! You abandoned it thinking it is the swabhava (habit) of the mind to wander. Whatever we practise becomes the swabhava. If control is practised persistently that will become the swabhava." —

From the January, 1971 Mountain Path:"How Bhagavan Came To Me,"by Sadhu Trivenigiri Swami.

Answer: If you mean the physical heart, it cannot be. But the books describe a heart which is an inverted lotus with a cavity inside and a flame in that cavity and all that. In such a psychic heart, the purusha may be said to abide and the flame may be of that angushtha pramana.

Question: Is seeing that light Self-realisation?Answer: Abiding in it and being it, not seeing it, is Self realisation.(Day by Day)

Question: What is the difference between sushupti ananda and turiya ananda?

Answer: There are not different anandas. There is only one ananda including the ananda enjoyed during the waking state, the ananda, of all kinds of beings from the lowest animal to the highest Brahma, the ananda of the Self. The bliss which is enjoyed unconsciously in sleep is enjoyed consciously in turiya. That is the difference. The ananda enjoyed during jagrat is upadhi ananda.(Day by Day)

When you speak of a path, where are you now? and where do you want to go? If these are known, then we can talk of the path. Know first where you are and what you are. There is nothing to be reached. You are always as you really are. But you don’t realise it. That is all.